Quranic Interpretation

Fenomena maraknya teori bumi datar di era modern khususnya di Indonesia memicu perdebatan yang melibatkan sudut pandang agama dan ilmu pengetahuan. Penelitian ini bertujuan untuk mengkaji pandangan para pemuka agama dan ilmuwan terhadap teori bumi datar, dengan menyoroti bagaimana masing-masing pihak mendasarkan argumennya pada teks agama dan data empiris. Metode penelitian yang digunakan adalah studi literatur dan analisis deskriptif-kritis terhadap literatur primer dan sekunder, antara lain kitab tafsir, hasil penelitian astronomi, dan diskusi di media sosial. Kajian ini berbeda dengan kajian-kajian sebelumnya karena secara khusus mengeksplorasi persinggungan dan perbedaan pendekatan teologis dan ilmiah dalam menjelaskan fenomena tersebut. Makna penelitian ini terletak pada upayanya mendorong dialog antara agama dan ilmu pengetahuan, sehingga dapat memberikan pemahaman yang lebih komprehensif kepada masyarakat. Hasilnya menunjukkan bahwa meskipun sebagian pemuka agama menafsirkan bumi datar berdasarkan pemahaman literal teks agama, namun mayoritas ulama dan ilmuwan mendukung bentuk bumi bulat berdasarkan data empiris dan kajian ilmiah. Kesimpulan penelitian ini menekankan pentingnya pendekatan interdisipliner dalam menjawab permasalahan kontemporer, seperti teori bumi datar. Kajian ini merekomendasikan penguatan literasi sains berbasis nilai-nilai agama untuk melawan penyebaran teori tidak berdasar, serta mendorong keterbukaan dialog lintas disiplin untuk membangun pemahaman yang harmonis antara agama dan sains.

While viewing the al-Qur’ān al-Karīm’s inimitability literature, it’s perceived that scholars endeavor to find out some solutions about the meaning of i‘jāz, the nature of the challenge (tahaddī) and how this phenomenon occurs. They assert many theories on this subject by associating it with nazm, fasāha and balāga. On this basis, the theories of scholars on the theme of how much of the Qur’ān is a miracle and the minimum amount of challenge to their opponents can be classified as “challenge with eternal speech (al-kalām al-kadīm)”, “challenge with Qur’ān”, “challenge with turning away/incapacitation (as-sarfa)”, “challenge with surah” and “challenge with the verse”. Among these theories, the challenge with the verse is the topic of the present study. Pursuant to this approach, verses or parts of verses, which are the smallest unit of the Qur’ān, are miraculous, and opponents are challenged with them.
This theory is scattered among the basic classics of Islamic literature and can hardly be detected between the lines of the related works. Despite this difficulty, the names of some scholars on this subject can be identified. Abū al-Hasan al-Ash‘arī, al-Rummānī, al-Bākıllānī, Ibn Hazm, Abū Ya‘lā al-Farrā, al-Kalvazānī, Kādī ‘Iyāz, Sayf al-Dīn al-Āmidī, Ibn Taymiyyah, Badr al-Dīn al-Zarkaşī, al-Birmāvī, Ibn Ḥadjar al-‘Askalānī, Alī al-Kārī, Abdulganī b. Shākir, Rahmatullāh al-Hindī, Muhammed Anvar Kasmīrī, Muhammed al-Zurkānī, Muhammed al-Gamrāvī and Nūr al-Dīn ‘Itr are among those who adopt the approach of challenge with verse in Islamic thought. Therefore, it is determined that there are proponents of this approach from both the classical and modern periods. It’s seen that some of the scholars in question, taking the number of verses of Sûrah al-Kawthar as a measure, argue that the lowest limit of the challenge is three verses or a single verse that is equal to the volume of three verses of it. Based on this approach, the number of miracles challenged and contained by the Qur’ān will exceed two thousand since there is a consensus that there are about six thousand two hundred verses in the Qur’ān.
It’s observed that some scholars interpret the word “hadith” revealed in the 34th verse of Surah at-Tūr with a single verse, and by using this word, talk about the possibility of challenge with the verse. According to this, there are as many miracles as the number of verses in the Qur’ān, and opponents are challenged with them. In addition to that, there are those who base their approach to challenging with the verse taking the 88th verse of Surah al-Isrā, the passages containing their helplessness towards God (al-ajwibah al-muskitah), and the rumors (riwāyāt) about superiority among the verses as evidence. Thus, with the aforementioned justification methods, it’s understood that the scholars in question claim that all the meaningful and meaningless parts of the Qur’ān are subject to challenge and leave the opponents incapacitated.
In the present study, the justification methods of the mentioned scholars who stated that the challenge is realized with the verse are first conveyed in a descriptive style, and then they are examined from an analytical perspective. Finally, the approach of the challenge with the verse is analyzed in regard to the principle of complying with the integrity of the Qur’ān. In summary, it could be said that when the principle of the integrity of the Qur’ān is taken as a basis, it doesn’t seem possible to argue that the fasāha and balāga aspects occur equally in each verse. Since it isn’t possible to say that the verses consisting of two letters or a single word in the Qur’ān are the subject of challenge or they are miracles, it must be difficult to extend the idea of challenging by verse to all verses. In this case, we think that it’s a more accurate approach to argue that the challenge takes place in the integrity of each surah, not in the verses or fragments of verses, regardless of whether they are short or long. On the other hand, it’s possible to assert that the approach of challenge with the verse contradicts the passages in which divine quotations make up about a quarter or half of the Qur’ān. When we accept that the challenge is realized by the verse, we have to accept that the passages about the words of human beings, which imitate the archaic times and the interlocutors of the Qur’ān in the period of revelation, are miraculous. In the head, since such an approach will naturally cancel the Qur’ān’s understanding of i‘jāz and challenge, it’s deduced that it’s indispensable to argue that the challenge is with surah, whether it is short or long.

One of the fundamental relationships between God and the human being is that the latter is a perfect and complete manifestation or the greatest self-disclosure of God. No other entity has the capacity to reveal all the Divine Attributes in the manner that a human being who has realized his potential does. Authorities of Islamic mysticism have discussed this principle in their respective works in detail. Foremost among them is Shaykh al-Akbar Ibn al-‘Arabi, who is reckoned to have employed this term for the first time in a specific technical sense in the world of theoretical mysticism. It is important however to ratify the reality of what the mystics behold through spiritual intuition and unveiling. One of the ways to do so, is to refer to the Quran and the Sunnah, which are reckoned to be the sources of the Complete Muhammadan Unveiling. In this paper we have tried to verify the reality of the greatest self-disclosure through various expressions of the Quran and Sunnah based on the esoteric interpretations of authoritative scholars of mysticism.

Fatiha, Kur'anın mushaf sırasına göre ilk ve açıcı süresidir. İlahımızın okunmasını istediği ilk ayetlerdir.

Fatiha çevirisnde ağırlıklı olarak Mukatil ve Taberî tefsirlerinden faydalanmış ve Mustafa Öztürk'ün Fatiha'nın ilk ayetler olması yorumuna da hak vermiş bir meal/tefsir denemesi karşınızdadır...

Judaism is the oldest religion in the Semitic religions and its adherents in every age have tried to preserve their identity as well as their teachings to some extent but the circulation of the day has left its mark on these teachings. The Jews considered Old Testament to be the word of God. The Jewish scholars have also developed its variants which are considered as reliable and authoritative among them. These variants were developed gradually in different periods of Jewish history. The first variant was called Mishna while the second was called Gemara. The combination these variants is called Talmud. Initially, the oral law used to be interpreted freely in the context of a passage from Bible called Midrash. Midrash is further categorized into Halakah and Haggadah. In this paper, we have briefed the origin and evolution of Talmud. We have also discussed its legal status near jews.

This article wants to explain to readers the debate regarding Nasikh Mansukh's knowledge which is used as a basis or one of the methods of interpreting the Koran. The debate that emerged was that several interpretive figures did not believe in the existence of Nasikh Mansukh in the Koran. Even though the knowledge of Nasikh Mansukh is very important in interpreting the Koran, a small example that can be seen is determining the direction of the Qibla, you can imagine that we will face the Qibla anywhere. Then the issue of wills which are required when approaching death is removed by the inheritance verses and hadith of the Prophet Muhammad saw. By using the comparison method, the author will compare an interpretation that uses Nasikh Mansukh knowledge and one that does not use Nasakh Mansukh, as well as seeing what method is used if the interpretation does not use Nasakh Mansukh. The results of the research illustrate that interpreters who do not use nasikh mansukh use contextual and linguistic methods, apart from that there are also those who use am and takhsis in viewing the text without needing to eliminate the law.

زآنجاکه سلبریتی،  مفهوم و مسأله­ای نوپدید در جامعه به شمار می­آید شاید برخی گمان کنند که در قرآن نمی‌توان سخنی درباره سلبریتی‌ها و آسیب‌های اجتماعی آن‌ها پیدا کرد. این در حالی است که قرآن کریم، حقیقتی جاوید و همیشه تازه دارد با حفظ قواعد و ضوابط تفسیری، می‌توان راهنمایی‌ها و هدایت‌های لازم در هر دوره و زمانه‌ای را متناسب با همان دوره و زمانه از آن جویا شد. پژوهش پیش‌رو برای این منظور، به روش تحلیل محتوای داده بنیاد و در چارچوب تفسیر عصری، به قرآن مراجعه داشته تا شخصیت‌شناسی سلبریتی‌ها را در آیات قرآن کریم موردبررسی قرار دهد. در این مطالعه، مشخص شد که مهم‌ترین مؤلفه‌های تشکیل‌دهنده شخصیت سلبریتی از نگاه قرآن عبارت است از: «جلوداری و راهبری جامعه در نادرستی‌ها»، «مهتری بر جامعه»، «برتری‌جویی بر دیگران»، «شیطنت و دشمنی با دین»، «اِتراف»، «اسراف»، «نداشتن علم و سواد کافی» و «گمراهی». مطالعات امروزینِ جامعه‌شناسی نیز به‌گونه‌ای، به همه این مؤلفه‌ها توجه و اشاره داشته است. انباشت این مؤلفه‌ها در شخصیت سلبریتی از او یک خطر بالقوّه برای جامعه می‌سازد که آسیب‌های اجتماعیِ جبران‌ناپذیری را می‌تواند به دنبال داشته باشد و به همین دلیل خداوند در قرآن کریم هشدارهای لازم را نسبت به این جماعت داده است

ّ الت بسیار مهم تفسیر قرآن کریم در دوره معاصر، پیدایش گرایشی
از تحو
جدید به نام تفسیر اجتماعی است. هدف این گرایش خروج قرآن کریم از
انزوا و تبدیل آن به منبعی پویا برای رفع شبهات وارد بر دین در عرصههای
جدید زندگی اجتماعی، پاسخگویی به نیازهای جدید زندگی اجتماعی و
درمانی برای دردهای متأثر از جلوههای جدید زندگی اجتماعی است. بروز
این گرایش تفسیری با مواجهه جوامع اسالمی و تمدن غرب و چارهجویی
برای درمان انحطاط جوامع اسالمی از سوی مصلحان بهوسیله بازگشت به
قرآن کریم نمود پیدا کرد. برای این گرایش تفسیری مبانی و شاخصههایی
شمردهشده است. تعدادی از شاخصههای ذکرشده خالی از اشکال
نبوده و نمیتوان آنها را از شاخصههای این گرایش تفسیری محسوب
کرد. برخی از عناوین شاخصهها دقیق نیستند و برخی از شاخصهها در
گرایشهای تفسیری دیگر نیز مشاهده میشوند. این پژوهش که به روش
توصیفی تحلیلی است درصدد است تا به نقد و بررسی مبانی داللی و
ویژگیهای روشی و آثاری این گرایش تفسیری بپردازد و با معرفی بیشتر
این گرایش زمینه را برای بهرهمندی بیشتر از آن فراهم آورد.

Öz: Ümniyye, Kur'ân'da insanın istek ve temennilerini ifade eden bir kavramdır. İnsan, olmasını istediği şeyleri zihninde tasarlayıp kurmakta ve bunlara inanmaktadır. Genel anlamda istek ve hayaller bir temele dayanıyorsa insanı motive eder, fakat Kur'ân'a göre asılsız temennilerin insan ve toplumlara faydası yoktur. Yahudi ve Hristiyanlar, müşrik ve münafıklar birtakım ümniyyelere takılıp kaldıkları için doğru yola ulaşamamıştır. Bunun yanında şeytan da insanların arzularını, isteklerini vesveseleriyle etkileyip yönlendirmeye çalışmaktadır. O, peygamberlerin de isteklerine vesvese vermeye çalışmış fakat Allah âyetlerini onun vesvesesinden korumuştur. Bu makalede Kur'ân'a göre ümniyye kavramının önce mahiyetini daha sonra da insan ve toplum hayatını nasıl etkilediğini ortaya koymaya çalışacağız. Her insanın hayatla ilgili istek ve beklentileri vardır. Öyle ki insan, ölümden sonrası ile ilgili temennilerde bulunur. Temennilerin insan yaşamını nasıl etkilediği ise son derece önemlidir. Ümniyyenin kavram olarak anlaşılmasının yanısıra Kur'ân âyetlerinde ifade ettiği anlamın ortaya konulması hangi ümniyyelerin insan hayatını olumsuz etkilediğine ışık tutacaktır. Kur'ân-ı Kerim'in ifadesine göre asılsız ümniyyelerin peşine takılmak insan ve toplumların doğru yola ulaşmasına engel olmaktadır.

The exegetical literature which has been written since the era of its compilation exhibits various methodologies and approaches.  An important methodology is the interpretation of juristic injunctions. The exegetes especially considered their juristic and rationalistic school of thoughts and preferred their opinions by logical reasoning in interpreting the verses of injunctions. Some commentators expanded the vision of such exegeses by quoting the opinions of scholars, not only belonging to their own sect, but also citing the opinions of scholars of other sects. They endeavored to present relatively detailed comparative study of different school of thoughts which is called Comparative Jurisprudence (Fiqh al-Muqāran). The most prominent example of this methodology in Urdu exegetical literature is Ghulām Rasūl Sa‘īdī’s Qur’ānic Commentary “Tibyān al-Qur’ān”. This exegesis is basically a representative of Fiqh al-Ḥanfī. One of the juristic issues discussed in this commentary is the iss...

Religious extremism is not only threatening integrity of our society but has also posed a serious challenge of law and order in Pakistan. It has also become source of terrorism involving international conspriracies.Thus it is dire need of the time to reflect open the issue of religious extremism in our society. In this paper we will endeavor to diagnose the reasons leading to this extremism, the teachings of the Prophet (SAW) to discourage religious extremism and sectarianism and would suggest guidelines to evolve a methodology to eliminate religious sectarianism and extremism from our society.

Understanding allegories, helps us to give a clear and accepted interpretation of complex and complicated thoughts, and this is said to be a cultural need. The purpose of this research is to find and recognize the allegories used by Meibodi in his mystic interpretation of Kashf-ol-Asraar. The results of the study show that different kinds of allegories are used in this interpretation; and this has helped to give a clear and an exact interpretation.

Wasif Ali Wasif was a teacher, writer, poet and sufi intellectual from Pumjab. He was born in Khushab.He belonged to the new era of Urdu poetry, but his poetry and especially Ghazal is capable of classical not only in its subject theme but in its literary style as well. He gave a new philosophical touch to Urdu Ghazal and introduced new trends in tasawwuf. In this research article the researcher has analyzed mystical thoughts in the Urdu Ghazal of Wasif.

Qur'anic commentaries are texts in which subjectivity is manifested in terms of language, content and methodological differences. One of the most important factors determining the subjectivity of the exegete (mufassīr) is his biological and intellectual life story. The life story is a wide range of contents that includes the social ties of the exegete such as his family, teachers, and students; the geography where he grew up, his scholarly studies, the places he traveled for this purpose, the political power that ruled in the temporal interval in which he lived, the critical events that took place in the historical process, and the cultural environment that shaped the person; and access to knowledge, livelihood concerns, and status that surround the person. The subject of this article is the relationship between some of the content in the those mentioned above and the texts that are being produced. More specifically, the paper aims to traces the elitism in the history of tafsīr and examines the relationship between the status of the exegete in his period and the his text. In order to concretise the issue of status and elite with the data obtained from biographical dictionaries, the example of Abū Ja'far Muhammad b. Jarīr al-Ṭabarī (d. 310/923) was chosen. In the article, which is prepared with a qualitative method by considering the historiography of tafsīr from the perspective of social history, theoretical discussions and conceptual framework are predominant, but the practical dimension of the issue is also touched upon. The portrait of Ṭabarī is the first stage of the practical dimension of the article. The second stage is to follow the exegete's explanation and emphasis in interpreting verses with economic content in Ṭabarī's tafsīr. We find various information about Tabari's attitude towards the ruling elite, never accepting a gift that he could not reciprocate, not standing up in the presence of the ruling class, living off the income of ancestral lands instead of working hard to provide his livelihood, and his social networks. When we observe the reflection of these characteristics on the interpretation of the verses, the result leads us to the conclusion that there is a unity between the material provided by the biographical dictionaries and the interpretation of the exegete.

The glorious Qur’ān is a miracle of Allah in a number of ways. There are two prominent schools of thought among scholars regarding the nature of the Qur’anic Iʻjāz (inimitability of the Qu’ān); one is the Mutazilite school of thought known as the school of Iʻjāz bil-ṣarfah and the second school is of the Ash‘rites. Iʻjāz bil-ṣarfah means that the Qur’anic text does not contain such original inimitability in it that cannot be countered by the Qur’anic opponents. It is by the plan of the Almighty that He had not allowed opponents of the Qur’ān to bring so identical book to the Qur’ān. If Allah had not reduced the ability of the Arabs to compete with it, it would have been possible for them to bring its likeness.
The Ash‘rites, in the majority among scholars, disagree with the Mutazilites and believe that the Qur’ān's miraculous qualities are Qur’anic original qualities.  According to them, declaring the Qur’anic Iʻjāz as Iʻjāz bil-ṣarfah weakens its miraculous and inimitable position.
The paper deals with reasons for preference for the Ash‘rite school of thought. It also discusses that of all the genres of the Qur’anic Iʻjāz, Iʻjāz Bayānī/ Literal Iʻjāz has the honour of being the most diverse genre of Iʻjāz since it is the only genre of the Qur’anic Iʻjāz that is found throughout the Qur’ān, and it is the only absolute genre of the Qur’anic Iʻjāz through which, the Qur’ān remained unconquerable by the most eloquent Arab opponents. Since the Qur’anic Fāṣilah is the most essential form of Iʻjāz Bayānī, the Iʻjāz of Fawaṣil is equally found in the entire Qur’ān too. The research method employed in the paper is qualitative and library research.
Keywords: Iʻjāz bil-ṣarfah, Mutazilites, Ash‘rites, Iʻjāz Bayānī, Faṣilah

(A Study of Ibn Hazm’s Writing and Descriptive Methodologies on Judaism in “Al-Fisal fi al-Milal wa al-Ahwa’ wa al-Nihal”)
Ibn Hazm’s monumental and polemical nature work, “Al-Fisal fi al-Milal wa al-Ahwa’ wa al-Nihal” serves as his introduction in the discipline of Ilm-al-Kalam (Muslim Dialectical Theology). The article is aimed at highlighting critical approach, logical style, comparative methodology, linguistic qualities and drawbacks of Ibn Hazm’s writing about the belief system of five Jewish schisms. Ibn Hazm’s objectives of writing on non-Islamic beliefs were to prove dominance of Islam as sole intact religion over all other religions. Being pioneer Muslim Comparative Religionist, he has developed proper canons for the narration as well as criticism at other religious traditions. The tract he has provided on Jews, is based upon the sources of reading from their religious books and meetings with Jewish scholars for intellectual discourses. Without any doubt his critical expressions are mostly harsh and order of book contents is difficult to consult due to less organized information.
Key words: Muslim Comparative Religion, criticism on Judaism, Al-Fisal, Muslim-Jewish polemics, Dialectical Theology

The followers of Companions are the ones who learned the knowledge of revelation from the Companions of Holy prophet (PBUH) and met them in the era of faith. The Companions conveyed to them what they had learned from the Holy Prophet (PBUH) and they conveyed it to us without any change. The status of the famous and great among these followers in Tafsīr and Ḥadīth is based on their virtue and scholarly status and strong reasoning. Famous followers include Mujāhid ibn Jubayr, Sa’īd ibn Jubayr, ‘Alqamah, ‘Ikrimah, ‘Ata ibn ‘abi Rabāḥ, Ḥasan Baṣrī and Imām Ibrāhim al-Nakha'i. There sayings and opinions are of great importance in the famous type of Qur'anic commentary, Tafsīr Bil-mathūr. These people were very careful in copying the commentary traditions and in the same way they were keeping in view the principles of complete transmission. Therefore, their fame is higher than that of other minor followers, because most of them were exemplary in jurisprudence and fatwā, as well as in other Islamic sciences, and were at the forefront of rank. In this article, the details of their methodology are explained, from which their characteristics and principles are understood in the derived commentary.

In the era of Tabi'īn, three major schools of Qur'anic exegeses were involved in the exegetical services. The first school of Makkah, in which high-ranking personalities like Saeed ibn-e Jubayr, Ikrimah Maula Ibn-e Abbas, and Mujahid ibn-e Jubayr were interested in the interpretation of the Qur'an. The second major school of exegesis was Madinians, where high academic ranks such as Urwa Ibn-e Zubayr, and Sulayman Ibn-e Yasar were nominated. Similarly, the third school was in Kufa, where scholars like Hasan Basri and Qatadah were enlightened with the knowledge of Quranic exegesis. In the article under review, the methodology of Tabi'in has been made the subject of discussion in the interpretation, which has two parts. In the first part, the methods of exegesis derivation of the Tabi'in have been described, as how they obtained the exegesis from their teachers and companions of the Holy Prophet (PBUH). While in the second part, the exegetical method is described. In this regard, first of all, the diversity in Tafsir al-Qur'an has been described with examples. Then in Tafsir al-Qur'an with the Sunnah, the methodology was clarified. In which the interpretation of the verses is explained with examples through the ahadith. After this is the statement of the Tafsir al-Qur'an by the companions. Then Tafsir al-Qur'an by Ijtihad and by language and similar methods of deriving exegesis has been arranged.

Calismamizda Kur’ân’da izzet ve mulk kavramlarinin nasil bir uslupla sunuldugu ve tefsir kaynaklarimizda izzet ve mulkun elde edilme keyfiyetine nasil yaklasildigi hususu ele alinmistir. Bu kapsamda mulk ve izzetin teminine dair âyetler incelenmis, Fâtir suresinin 10. âyeti ise diger âyetlere nispetle daha ayrintili bicimde ele alinmistir. Zikri gecen âyetin calismanin merkezinde olmasina bagli olarak konuyla ilgili kavramsal cerceveye soz konusu âyetteki kavramlar da dâhil edilmistir. Bu dogrultuda izzet, mulk, amel, sâlih ve kelime kavramlari makalenin sinirli alani kapsaminda incelenmistir. Sozu edilen kavramlar incelenirken genel bir cerceve cizildikten sonra makaledeki teze destek olacak anlam cercevesi uzerinde yogunlasilmistir. Ele alinan kavramlarin pek cok calismada ele alinmasina binaen soz konusu kaynaklara da deginilmis fakat sozlukler ve tefsirlerdeki aciklamalar esas alinmistir. Kavramsal cerceveden sonra izzet ve mulkun temini hususunda ilâhi mesiet ve ilâhi yasalar e...

The Holy Qur'an has been translated by many scholars, both Muslim and orientalist. Latin was the first western language into which the Holy Qur'an was translated. In 1143, an Englisman, Robert of Ketton, completed his Latin translation of the Muslim scripture which was published in 1543 by Theodore Buchmann of Basel. Andre du Ryer rendered the Holy Qur'an into French and published it in 1647. Alexander Ross was the first to translate it into English. His translation, published in 1649, was based on du Ryer's French translation. This article introduces the earliest renderings of the Holy Qur'an in three Western languages-Latin, French and English. These translations have been analysed and some of the lacunae have been emphasized.

Of a human, who is created in the world for exam and who wants to be successful on this exam, in order for living a righteous life needs some measures. In order to meet this need, Allah has sent prophets by choosing from the most elite of the people and has revealed to them books bearing the message of divinity. The prophets, who were given books in their own language, also invited people by have been proclaiming these books. However, the information that Allah sends to the prophets is not limited to "the book", but together with "the book", three fundamental measures have been given to him that helps him to achieve his goals and aims. The Qur'an calls them Mizan, Furkan and Wisdom. The common point in these measures is that they become as a personal ability making him to direct his idea, taking right action, and doing his job nicely. These are first given to the prophets, and then to the righteous people with piety. A person, who arrives at a level that can use these measurements, has reached a great deal of good, has had a light that illuminates his way and can be easily used whenever he needs. Such a human lives the world brightly, it enlightens its surroundings and acquires a superior position in eternal life. Therefore, these concepts must be firmly emphasized and they be placed well in people's consciousness. Therefore, in this article by examining the meanings of these three concepts, the relations among each other are being determined in the context of the "prophet and divine book", and are being tried to be determined that they are the complement of each other.

Dr Shahida Sardar is a renowned poetess of Khyber Pakhtunkhwa. Her poetic excellence encompasses both Urdu as well as Pashto. The soul of her poetry unlike others isn’t only limited to romance and fairytales but it is a reflection of the surroundings around her. Her poetry presents such clear picture of modern Khyber Pakhtunkhwa that a new reader without knowing her personally, can easily determine her birth place through her poetry which is quite extraordinary

Research and critical review of Insha's experiments "Syed Insha is a famous Urdu poet and prose writer. He was born in Murshidabad, India. His father's name was Mir Mashallah Khan. Syed Insha's grandfather was Mir Noorullah Hakim. Belonging to a scholarly and literary family, he spoke Turkish, Hindi, Arabic, Persian, European, Pashto, Punjabi, Kashmiri and Bengali fluently. Thanks to this linguist, he worked in prose. In prose Syed Insha wrote two stories. In both of them, he had two different experiments. In the story of Rani Ketki, Insha did not use any words of Persian and Arabic. For him Urdu is a separate language apart from these two languages and without the use of these two languages, excellent writing can also be written in Urdu. In Silk-e-Gohar he used words that not have dots that is, he wrote the story with pointless words. Both these experiences of Syed Insha are valued in Urdu literature. Because no other literature has adopted this style."

This article discusses the verse of the Quran concerning iddah (waiting period after divorce or death of husband). The concerned verse is QS. 65:4. It stipulates iddah for menopause women, amenorrhea women, and pregnant women. Muslim jurists agree that waiting period for menopause and amenorrhea women is three lunar months, whereas pregnant women must wait until labor. Medical examination shows several advantages for waiting period. Firstly, the word "in irtabtum" (when you have doubt) in the verse for menopause women, that women before menopause tend to get their menstrual period irregularly which in medical perspective a menopause women are those who have not get their menstrual period in a full year. Secondly, the attribute to women who not yet get menstruation and not yet pregnant, because there are two types of amenorrhea; primary and secondary. Primary amenorrhea for those who never get menstruation whereas secondary amenorrhea is caused by pregnancy or other causes. Thirdly, the attribute in the verse of iddah for pregnant women with "an yadha'na hamlahunna" not with "an yalidna" means that pregnancy take place when ovum was fertilized by sperm. Thus, when there is no pregnancy, either because of miscarriage or labor, the iddah concludes.

It is the perfection of the Islamic law that the rules and regulations based on its basic principles will continue to fulfill the duty of guiding human society in the changing world and bringing it to perfection. The texts and doctrines on which Islamic law is based encompass the needs of all human beings. Jurisprudential ijtihad no longer relies solely on principles such as Qiyas, Istihisan, Masalah Mursalah, but general rules of Shari’ah objectives and principles of Sadd-ul-Zarai and Fath-ul-Zarai are also being used to provide guidance in the process of Ijtihad. In jurisprudential terms, the words “fiqh al-nawazal” are used for contemporary issues. “Nawazal” is the plural of “Nazla”. The term refers to a new event or incident that requires a Shari'ah ruling. The principle of Sadd-ul-Zarai and Fath-ul-Zarai is helpful in solving such problems. This article discusses the need and importance of Sadd ul Zarai, Fath ul Zarai to solve modern issues. The views of scholars of differe...

There has been a difference in the organization and naming of Allah's essence, attributes, names and actions in the discussions of Iman-Billah. The two major schools of thought in Ahl-e-Sunnah, Ash'ira and Mataridiyyah, have also differed slightly in determining the personal attributes of Allah. Disagreement has come to be seen. These attributes are also mentioned in the Holy Quran, whose Urdu translations are diverse. Sometimes translation has been done for translation, sometimes the requirements of this adjective have been taken into account in translation and sometimes it has been left without translation. The question is what are the motives behind adopting different styles in Urdu translation of the same adjective at different places or adopting multiple styles by different translators. A lot of work has been done on the objectives, styles and reasons for differences in Urdu translations. It is necessary to understand the nature of differences in the Urdu translations of the personal attributes of Allah and create a form of implementation in them. In search of answers to the above-mentioned questions, five selected translations of representative texts of the subcontinent have been examined. Where this paper clarifies the nature of differences in translations, it also plays its role in creating intellectual unity along with guiding the way towards better style of translation in the translations of the verses with verbal discussion.

Islam is a complete set of laws of life which guarantees success here and hereafter if acted upon in letter and spirit. If we adopt any other way than this, it will mislead because Islam is the only way that nears us to Allah. The teachings of all other religions distance us from God instead of bringing closer to Him. Islamic teachings include Rights of Allah as well as Rights of human beings because fulfillment of human rights brings law and order in the society. Therefore, Islam plays a very important part to strengthen the strong social system .

Lahiji, one of the great Iranian mystics of Noorbakhshia lineage, has spoken about his mystical revelations in the commentary that he wrote on Shabestari’s Gulshan-i Raz. Mystical revelations, as the specific experiences of mystics in explaining the mystical view and effective factors in reporting these experiences and the feelings experienced by the mystic, have continuously been the focus of attention of the researchers of philosophy of mysticism. Another important aspect in the investigation of mystical experiences is the influence of the cultural and educational context with which the mystic has been in contact. In view of that, in the present study, the researchers analyzed the components and elements of Sheikh's revelations using a descriptive and analytical method. The questions addressed were: “What are the elements and components of Lahiji's mystical experiences? And to what extent was Sheikh influenced by his previous teachings and cultural context?” According to the three dominant theories in the philosophy of mysticism, Lahiji's reports can be seen corroborating the intermediary view. Also, in addition to the theories and models the researchers have proposed regarding the experience of triple feelings (single being, oneness of beings, and oneness with beings), the feeling of oneness with a single being has been reported, which can be assumed as the fourth state in this model. In describing his experiences, Sheikh went through states in which upon perceiving God's presence and His inherent manifestations, he felt oneness with God and reached the experience of pure consciousness.

According to linguists, ancient Urdu (Deccani) has a special identity due to its linguistic, phonological, semantic, historical and cultural significance. A unique aspect of research on Deccan literature is lexicography. We have been writing Deccani Urdu dictionaries for over a century. In Deccani Urdu dictionaries, the meanings of ancient Deccani words are defined in modern Urdu. Different lexicographers have applied different methods in compiling Deccani Urdu dictionaries.The first link in this chain is Qazi Arif Alalai's dictionary 'Deccan ki Zuban'. In this article, ten Deccani Urdu dictionaries have been reviewed in detail. In these specialized dictionaries, the study of art of lexicography has been done along with the method of entry of words, identification of sources.

Islam is a universal religion and an advocate of world-wide peace and unity among people of different backgrounds. It preaches its followers about the unity of the whole humanity. In several verses of Qur’ān and in the sayings of Prophet Muhammad (PBUH), the Muslims Ummah is directed to be united and harmonious. Prophet Muhammad (PBUH) also presented a great role model from his own life and practices (Sīrah) to establish and maintain unity among the Muslim Ummah. He (PBUH) established brotherhood among the Muhājrīn and the Anṣār and suggested it as a model practice to the whole Ummah. He (PBUH) also narrated the benefits of unity and the disadvantages of dispersal in his sayings. He suggested the effective solutions of differences of opinions and other clashes among the Muslims. This research focuses on deriving the solutions of maintaining the unity and brotherhood in resolving the clashes and differences of ideology among Muslims in the light of the teachings of Islam, especially ...

Urdu Dastan writing was started in 1635 and the first dastan was Subrus by Mullah Wajhi. The tradition of Hamd o Naat in dastan was also started at the same time. Previously, it was strongly traditioned in Urdu Masnavi. This article presents a critical analysis of this tradition from 17th century to first two decades of 19th century. Ata Hussain Tehseen, Shah Alam Sani, Meer Hassan Shah Haqeeqat are the major writers of 18th century. In 19th century, the major contribution to this tradition was made by Fort William College, Calcutta. Haider Bakhsh Haideri, Meer Amman, Sher Ali Afsos, Nehal Chand Lahori, Hafeez ud din Ahmad and Kazim Ali Jawan are the prominent writers of Fort William College and they strengthen end the tradition of Hamd o Naatr in dastan. This article shows that the Urdu Dastaan is the reflection of our religious values in an impressive manner. 

Error-free printing of Qur’ānic Text is a collective duty of all Muslims. The fact remains that Muslims have performed this duty with devotion and rightly. They also arranged sittings to discuss "Rasm" and " Ḍabt"(رسم اور ضبط) to understand the crux of matter and provide an expression to the most authentic text. No Muslim can intentionally commit any kind of mistake in the text of Qur’ān. However, such possibilities of error cannot be denied due to negligence and inadvertency. The Ministry for Religious Affairs has made it obligatory for all the printing institutions of Qur’ānic text to follow the model of the Qur’ānic manuscript, produced by Anjman Ḥimāyat-e-Islām, yet many Qur’ānic manuscripts with errors are present in the market. Such manuscripts are not only present in some mosques, but also recited. It causes problems in recitation of those verses and might changing the meaning of them. This article points out such scriptures and errors, so it can be identi...

Introduction to Time and Financial Contracts Connected Terms The result of human success is found in two ways, one is the guidance of God which is the most precious of the great blessings and the other is the correct and timely use of time. The phenomena of the universe are also moving under the same principle, and their orbits are associated with specific sequences and times, in which randomness can be a precursor to major accidents, such as moving the solar system (celestial bodies) and the sky. Celestial objects are a special calculation and time travel. Plants that grow from the ground have a particular season and time, crops are planted at a particular time, the same crops if planted over time. However, the desired results cannot be achieved. Islamic acts of worship, the rituals of Hajj, where the procedure is prescribed in the Shari'ah, there are also fixed times, the violation of which reduces the reward, but also the time in the rituals of Hajj. The first thing to do after the birth of a child is to make the call to prayer and iqamah in his ear, which is done on time. Time is also set in the day, then time and age are involved in the development of the child and in the choice of food. Timely treatment of the disease is human life. This is a special time for prayers on the occasion of visitation and care. The time for praying at the sight of the new moon is sometimes very short. The time for praying at the time of marriage Expression of regret and condolence is a special feature of prayers, as if all these matters contain the importance and delicacy of time.

Mohammad Nassir-a-din Makki Hosseini in his book Bahr al-Maani (The Sea of Meanings) pays considerable attention to epistemological issues. The purpose of the present article is to explain his the epistemological views and to examine the influence of Ayn al-Quzat Hamadani's Tamhīdāt on his ideas. This study has been done by using descriptive-analytical method and based on library resources. The findings show that Mohammad Makki not only in content, but also in words and phrases, has been influenced by the epistemological views of Ayn al-Quzat. Both mystics have distinguished between inward knowledge and outward knowledge, and have considered outward knowledge as the divine knowledge that mystics receive it due to their degree of unshakable faith in God. According to both of them, man can attain divine knowledge through self-knowledge and the knowing of the prophet Muhammad; but knowing the divine essence is not possible and one can only know about divine names, attributes and acts. They speak of the existence of an obstacle (hejab) in knowing God and believe that this obstacle will not be completely removed; and for some reasons such as  content, human limitations and religious limitations, the inability of the audience to understand the concepts and the issue of confidentiality, the divine teachings are inexpressible. These topics are covered in more detail in Bahr al-Maani than in Tamhīdāt.

An Overview of the Impact of the War of Independence and the Sir Syed Movement on Urdu Literature (Prose) After the freedom war of 1857, when the Hindus and Muslims became aware politically, the question of language arose with full swing. Ali Gharrh movement of Sir Sayed which was political in nature, became the protostar of Urdu language and set a goal to make the fate of the Muslims better along with the progress and the spread of Urdu language. Therefore, the progress of Urdu under the supervision and support of Sir Sayed can never be neglected. In this movement along with Sir Sayed Ahmad Khan, Maulana Shibli Nomani added a new style in Urdu literature. It was because of Sir Sayed Ahmed Khan that nation got rid from the dilemma of religion and nationalism. The wave of awareness spread among the nation. The writers connected to the movement wrote about the Religion, politics, history and education which created a social awareness and real consciousness among the masses. The distress and disappointment of the nation last it's breathe. Healthy and positive activities were promoted, the combination of rationalism and naturalism created such a literature which had great impact on overall literature and society.

While Hindi literature and many other South Asian literatures are awash with bucolic elements, Urdu seems to be an exception in this regard. Phanishwar Nath Renu's influential Hindi novel Mailā Ānchal broke the path for ānchalik literature in Hindi in the 1950s. Although Premchand had introduced the depiction of rural life to Hindi as well as to his Urdu stories much earlier, much of the Urdu writings since then have been stuck to the representation of urban settings. This paper attempts to reveal that Urdu writers of postcolonial era continued employing urban idiom of the language in their stories set in rural Punjab. Instances of rural aroma are hard to find among Pakistani Urdu writers. This paper seeks to find the reasons why regional literature failed to flourish in Urdu even after independence.

Sindh was the earliest region conquered by the Arabs and Islam was introduced there after 720 AD. Regarding the propagation and preaching of Islamic teachings in Debal and Mansora, the ruling classes gave great respect to the scholars. They were not only taking care of all their needs but also honoring them by assigning the important post and positions in the state. The rulers did not make any difference in the service of the Ulema and the same response of respect and honor was from Ulema for the rulers. In this way, together they eliminated all matters which were non-Shari'ah in the state. This papers aims to revise such a brilliant collaboration of Ulema and rulers and their impact on the society, which actually is the important need of our society too.

Religion has always been playing a very important role in the lives of all humans since the very beginning of life. Historians believe that there has never been lack of divine guidance in any period of time ever since the existence of human race, but with the passage of time the teachings of Islam were perverted and different religions and civilizations came into existence, some of which diminished with time while others adopting their teachings according to the modern and changing conditions continued to exist. However, religious teachings have always dominated other forces in the world mainly because of visionary efforts and a continued chain of prophets. Apart from Islam other religions also had their influnce on the systems. The study of religions has always been a well-established tradition among the researchers and thinkers who have always focused on this aspect of learning which paved the way to producing books of immense scholastic quality. People in different parts of the w...

Olahraga adalah sebagai salah satu aktivitas fisik maupun psikis seseorang yang berguna untuk menjaga dan meningkatkan kualitas kesehatan dan kebugaran. Tujuan penelitian ini untuk mengetahui dan menganalisis tentang (1) pengaruh senam low impact terhadap penurunan kolesterol pada wanita, (2) metode senam sebagai pilihan peningkatan kebugaran, (3) pandangan perspektif islam tentang peningkatan kebugaran tubuh melaui olahraga.Penelitian ini menggunakan metode eksperimen dengan rancangan pretest posttest group design. Populasi dalam dalam penelitian ini  adalah  seluruh  anggota  Komunitas Duta Sehat  Balai Asuhan Keperawatan Budinersalindo Kabupaten Wonogiri. Sample penelitian berjumlah 7 orang diperoleh menggunakan purposive sampling. Teknik analisis data dalam penelitian ini menggunakan uji Paired t (t-test). Sedangkan dalam perspektif islam terhadap olahraga dikuatkan melalui literasi yang telah ada. Simpulan penelitian ini adalah (1)terdapat pengaruh intensitas latihan senam aero...

Contemporary education seems very far from Islamic ideology of education. Basically education plays a role to distinguish a man from animalistic life whereas man is going to adopt animalistic life like we can easily see greed, cheat and fraud and even free sex etcetera by and large on globe. The impact of global education is seen in our Nation because there is no proper place of Islamic studies in perception of Seerah in national curriculum of Islamic Studies to potentiate an individual to lead a spiritual life, he badly suffers from materialistic thinking due to his materialistic education. From Class iii to BS program Islamic Studies is taught even as a compulsory subject, but the essence of the Curriculum is unable to instill spiritual life in an individual. Until unless it wouldn’t be an Islamic type of Education none be able to lead an Islamic type of life which is indicated in our National Constitution and educational policies. The Islamic type of education will be brought in ...

Tolerance refers to dealing with all human beings fairly irrespective of differences in class, creed, religion, race, color, country and belief. We should accept the concepts and ideas of others and respect their feelings without taking into account whether they are right or wrong. Difference of opinion should inculcate exchange of ideas and positive thought process rather than hate. We should therefore not hate other religions and their followers, although we do not agree with their philosophies and views, yet we should accept and fulfill their rights as human beings which God has bestowed with high status. In short, religious tolerance means to treat the followers of other religions without hurting their feelings and without any mistreatment just because of their views. This tolerance is not limited to non-Muslims. Muslims should also keep away from sectarian differences and if they exist, they should not be a means for division in the Ummah. We can all co-exist even with differen...

The Quran addresses the lesson of peace to the Muslims and People of the Book. Theory of Quran is based on love, sacrifice, ethics and peace. The People of the Book who spend their lives in the light of Quranic theory, they are softer heartened, worthy of trust and fair. They also shear respect, friendship, love and happiness in their surroundings. They could never extremist, killer and mischief. Today the world converts in singularity. The science & technology linked the entire world in a universal community. Widening the circle of international relationships is a reason to increasing the need of every religion to taking care of each other specially the People of the Book, because the international relationships and politics are the key reason to enclose all countries to each other. Although the concepts and theories of human rights, collective justice and patience about international relationships offered by the Holy Prophet ‫ﷺ‬ 1400 years ago needs to sort out those on universal level in this era.

In Vitro Fertilization (IVF) has emerged as one of the most popular byproduct of Assistant Reproductive Technology (ART) in our time. It has proven attractive to people across the globe for variety of reasons including infertility treatment and pre-natal sex selection. People of various cultures have reacted to its use in line with their own code of morality and religious values on human procreation, sexual purity and lineage exactitude. In the case of Muslims, its application for overcoming infertility has received general juridical approval with minimum number of caveats. A cursory of the existing fatwas, however reveals that the juristic deliberation on the implications of IVF in terms of destroying the excess embryos generated in the process is scanty. Accordingly, this study argues that if we equate legitimate use of IVF with natural way of human reproduction, then the ethicality of its casualties in terms of surplus embryo destruction should not be trivialized.

Investigating the term ‘Tatbigh’ in interpretation of Kashani
The mystical experiences formed based on the austerity struggle (spiritual meditation) give rise to a new intuitive and  mystical commentary interpretation in this regard.
The type of  chosen language and discourse to express this intuition is different.  From the 4th to the 9th centuries, the Sufi interpretations has made a unique contribution to the interpretation of the Quran..
In the second mystical tradition that begins at seventh century, the attainment of knowledge is linked with ontology. In the meantime, Abdul Razzaq Kashani (d. 730) in his book ‘Tawilat”, which is a mystical-philosophical interpretation, assumes the understanding of the inward of Qur'an as “Tawil”, and in cases that such an understanding is impossible, he uses the term "Tatbiq".
According to Kashani, he has used these  “Tatbiqs” in a few cases to show the way towards mysticism to the novices and has paved the way to  their encouragement and advancement.
Although before Kashani , interpretation of kind of the comparing the Quranic stories with spirituality faculties  was not unprecedented, it seems that Abdul Razzaq has used Tatbiq with a particular function and perhaps as a basis for Tawil.
Using a descriptive-analytical method, this study examines the cases where the term ‘Tatbiq’ has been used in this interpretation in order to clarify the exact area of meaning of this term and its relevance the term ‘ Ta`wil’. According to the obtained results, the term ‘Tatbiq’ in this book is different from ‘Ta`wil’, and central basis for the use of this term by Kashani is the Sufi’s self-scrutiny or ontology, i.e. the interplay among the existential elements of human during spiritual rise or fall.

Keywords:  Sufi interpretation, Ta’wil, term of Tatbigh, Altâvilat al-Quran al-Karim, Abdul Razaq  Kashani

Both Islamic and western laws try to facilitate their followers in different ways. For the above mentioned purpose both have formed several Legal Maxims which assist each and every individual to enjoy these facilitations provided to them by the Legal Science. Similarly there are some Legal Maxims which provide legal excuses to these people. Among these Legal Maxims there is a Maxim considered as one of fundamental legal Maxims called “Ignorance of facts and Ignorance of the Law”. This article focuses on explanation and interpretation of the said Maxim according to Islamic as well as western Laws.

Islam gives the idea of collective life and tries for human development. The basic idea of the teaching of Islam is that the individual must be true and active worker of society. He must have moral values and principles clearly. In addition, he tries constantly that a Muslim should perform saying of Allah and human rights properly. In this way, Islam tries to work on the behavior, morality, and habits of people and tries his best to properly enhance the different aspects of personality. For this, the life of Prophet Muhammad ‫ﷺ‬is a complete code of life. The good characteristics of Muslims are considered praiseworthy that are truth, brotherhood, justice, forgiveness, the oneness of Allah and keepings. In the same way, the things which are condemned by Islam are bride, misery, theft, backbiting, telling lies, blaming others, self-centeredness, close vision, dishonesty, garrulous, greediness, showiness manners, jealousy, un-obligation, clashes, hatred and etc. The philosophy of character building and personality development in Islam is the Muslims should avoid all bad works and develops good qualities in him as discussed before so that a Muslim should

The most important scientific feature of the modern era is understanding the necessity of retrieving and regenerating human knowledge, including Qur’anic Interpretation and Qur’anic Sciences. The scholars who have studied the Qur'an since the 1950s have recommended these studies to be revised based on the achievements of the contemporary Western humanitics, and put forth elements such as methodological interpretation, historical criticism, literary criticism, form criticism, hermeneutics, and validation of the Muslim interpretive tradition by these tools. The new paradigm emphasizes the need for a method, which is the process by which the understanding of the text is justified and determines the process through which meaning is derived from the text. This is the long-standing "algorithm" in experimental sciences. The question is whether the church’s experience can be repeated regarding the Qur'an, and whether Qur'anic and interpretive studies can be turned into a secular and empirical activity? Investigating the nature of methodology in its modern sense, this article first clarifies the inadequacy of the type of algorithms recommended, which only take the first step towards the purpose of the text. That is, having a “cold” cosmic (afaqi) view, it –at best- helps the reader get through the first world of the text, but is far from the goal of the revelatory text, which is the second world of the text. Then, showing the failure of such cases, this article clarifies that the studies based on these methods, coming from an outsider point of view are imperfect. This perspective manifests itself in cognitive defects and lack of empathy. Therefore, although the transition to a modern interpretation is inevitable, it is not justified to haste or worry to modernize interpretation based on such findings.
Keywords: Modern Biblical Studies; Modern Method of Interpreting the Qur'an; Orientalists; Scientizing the Interpretation ;Outsider Point of View; Method; Algorithm
 

اسوہ  حسنہ اورمغربی ذہن کے اشکالات....استشراقی فکرکے تناظرمیں تحقیقی و تنقیدی جائزہ Western mind always remains muddled to fathom the Islamic belief “Prophethood” but it is grand reality that the West has contributed a lot in “Sirah Writing” from 17th to the present age. Although, in primary literature, Western scholars have delineated their abhorrence in this regard, without any research analysis. They usually used to twist the facts and misinterpret the text in attempt to sustain their assumption under their own perception. In the present age, literary change is seen in Western Writings that scholars have admired categorically the demonstrative Personality of Mohammad (PBUH) as well as they have praised his attributes as authoritative leader, Reformer, Peace maker etc. It will discuss the changes which were seen in Western writings about Sirah and analysis the causes and facts accordingly. It will also throw light on the Western assumption about Prophet Muhammad (PBUH); which has ...